Community of life: The signs of Jesus as affirmation of life
The author of the Fourth Gospel has given explicitly the purpose of writing the Gospel: Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. Life designates eternal life in this Gospel. The Gospel suggests that “kingdom” was more or less a Palestinian concept of the Jewish people which was difficult to be understood by Hellenistic readers. Hence, John has substituted it with “life.”[1] But it could be more likely that “kingdom” had political ramifications (18:36–38) that could be particularly unhelpful for Christians in Roman Asia in the mid-nineties under the imperial regime and religion.
In Daniel 12:2, we read that the righteous will “be raised up to eternal life,” pointing to the life that will be inherited at the resurrection of the dead. John has this idea regarding life. The Fourth Gospel suggests that the life of the kingdom era is available to those living in the present through believing or having faith in Jesus Christ. Jesus’ resurrection has already inaugurated the resurrection era that Judaism still awaits to happen in the future. This actually points to the realized eschatology portrayed in the Fourth Gospel. Thus, John wants the community of Christians as a community of life in the present here and now.
The “Signs” of Jesus as Affirmation of Life
The Fourth Gospel calls the miracles of Jesus his signs. The signs performed by Jesus during his public ministry reveal the identity of Jesus. By understanding the signs one can understand the person of Jesus and believe in him (10:38; 14:11). The signs revealed the glory of Jesus (2:11). The Fourth Gospel calls the signs the works of Jesus. They are the works of God. Jesus’ works are a continuation of the works of God (5:36; 9:3; 10:32, 37; 14:10). As Jesus is an obedient Son (4:34), Jesus fulfills the works of the Father. At the same time, as Jesus has the nature of God (14:10), Jesus reveals the power of God. The works of Jesus are his witness (5:36; 10:25, 10:38; 14:11). Not only do the works of Jesus reveal his divine nature and power, but they also reveal that God is at work in him and that life is imparted to people.
In the usage of the word “signs,” we find a difference from the usage of the word in the Synoptic Gospels. A sign enables one to identify or discern things. A sign could also be considered a proof. In the Synoptic Gospels we find the opponents of Jesus asking for signs, and Jesus rejects their request (Matthew 12:38–39; Mark 8:11–12; Luke 11:16, 29; 23:8). The Synoptic Gospels state that false prophets and false christs perform signs (Matthew 24:24; Mark 13:22). This generation is given the sign of Jonah (Matthew 16:4; Luke 11:29). The Synoptic Gospels also state that before the coming of Christ in glory, some signs could be expected (Matthew 24:3, 30; Mark 13:4; Luke 21:7, 11, 25). However, the Synoptic writers do not call Jesus’ miracles signs; they call events that happen at the end times signs.
John’s Gospel is different in this respect. According to John, the first sign of Jesus is performed at Cana, and as a result of it his disciples believed in him (2:11). Though Jesus did many miracles, some people did not believe in Jesus (12:37). The reason for unbelief is given in 12:37–39—that it was to fulfill the prophecy of Isaiah. In 20:30–31, the purpose for writing the Gospel, including the signs, is given: these have been written so that the readers will believe in Jesus and have life eternal. Thus, the signs are helpful only for believers in Jesus Christ. For others, they will not be of any use.
We have already noticed that according to the Synoptic Gospels, signs are related to the end times. But for the Fourth Gospel, all the signs that Jesus performed point out that the end time or eschatology has become realized, and the signs show realized eschatology. In the Synoptic Gospels, whenever Jesus performed a miracle, there was some mystery or secrecy hidden in them. Even the disciples were not able to understand the details (Mark 8:17, 18, 21). John understands and presents this mystery differently. In the Fourth Gospel, the believers understand it, and for the unbelievers, it remained hidden (John 12:37). The word “sign” was familiar to both the Jews and the Greeks. Whenever Jesus performed a miracle, there was some difference of opinion or some problems (John 5, 6, 9, 11). The Fourth Gospel presents most of the miracles in relation to the Sabbath. The discourses are intended not merely to attain freedom from the Jewish Sabbath and laws but to bring out the meaning of the sign as well as the character of Jesus Christ who performed the signs.
John 5:16–18 is very important in this respect. The meaning of God’s taking rest on the seventh day does not mean that God was fully retired from all his works. The Fourth Gospel makes it clear that God is working always. In the Synoptic Gospels, the miracles mainly point to the arrival of the kingdom of God. But in the Fourth Gospel, they point to the fact that Jesus is the Son of God and that he is equal to God. Therefore, the Jews accuse Jesus. Jesus points out their blindness and lack of discernment (9:41; 12:37f).
After 12:37, we see the word “sign” only in 20:30. Certainly, the death and resurrection mark the supreme sign. Just as there were discourses explaining the meaning of the signs, in the farewell discourses in chapters 13–17, Jesus explains in simple terms the meaning and significance of the cross. The nature of Jesus and the salvation attained through him are also well explained in these chapters. The signs take place amidst crises in family situations such as marriage and the demise of a brother and friend. But the suffering and death of Jesus take place as a result of human sin. From the beginning of the Gospel onwards, everything points to the cross. The sign and its meaning merge in the death and resurrection of Jesus Christ.
[1] Craig S. Keener, The Gospel of John: A Commentary, p. 328.
Source: Abraham Philip, Jesus Tradition in the Johannine Writings, pp. 139–141.
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